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Book of Giants
BOOK OF GIANTS '''Chapter 1''' '''The Two Hundred''' [1] (M 363, 2) [ ] in the world they became excited and irritated. For their life-lines and the connections of their Pneumatic Veins are joined to sphere. (Colophon) Completed: the exposition of the three worlds. Here begins: the coming of Jesus and [his bringing] the religion to Adam and Šitil [ ] you should care [ ].M 363, 2 (K) ''Sogdian script'' [2] (M 363, 1) [ ] before [ ] they were. And all the [ ] fulfilled their tasks lawfully. Now, they became excited and irritated for the following reason: namely, the two hundred demons came down to the sphere from the high heaven, [ ].M 363, 1 (K) ''Sogdian script'' [3] (T ii D ii 120, V ii 1-5) And in the coming of the two hundred demons there are two paths: the hurting speech, and the hard labour; these (belong, or: lead) to hell.T ii D ii 120, V ii 1-5 (J) ''Middle-Persian script'' [4] (T ii) [ ] they took and imprisoned all the helpers that were in the heavens. And the angels themselves descended from the heaven to the earth. And (when) the two hundred demons saw those angels, they were much afraid and worried. They assumed the shape of men and hid themselves. Thereupon the angels forcibly removed the men from the demons, laid them aside, and put watchers over them [ ] the giants [ ] were sons [ ] with each other in bodily union [ ] that had been born to them, they forcibly removed them from the demons. And they led one half of them eastwards, and the other half westwards, on the skirts of four huge mountains, towards the foot of the Sumeru mountain, into thirty-two towns which the Living Spirit had prepared for them in the beginning. And one calls (that place) Aryān-waižan. And those men are [ ] in the first arts and crafts. [ ] they made [ ] the angels [ ] and to the demons [ ] they went to fight. And those two hundred demons fought a hard battle with the [four angels], until [the angels used] fire, naphtha, and brimstone [ ].T ii. Two folios (one only publ. here; the other contains a wyδβ’γ cn pš’qṯ δywtyy "Discourse on the Nephīlīm-demons"). Head-lines: R: pš’n prβ’r 3 "[ ] pronouncement", V: iv fryštyt δn CC "The four angels with the two hundred [demons] [ ]."T ii, (G) ''Sogdian script'' '''The Words of Enoch''' [1] (T iii 282) [ ] [when] they saw the apostle, [ ] those demons that were [timid], were very, very glad at seeing the apostle. All of them assembled before him. Also, of those that were tyrants and criminals, they were [worried] and much afraid. [ ] Thereupon those powerful demons spoke thus to the pious apostle, "If [ ] by us any (further) sin [will] not [be committed], my lord, why [ ] you have [ ] and weighty injunction [ ]."T iii 282, (E) ''Sogdian script'' [2] (Text D, Mid-Pers.) [ ] read the dream we have seen. Thereupon Enoch thus [ ] and the trees that came out, those are the Egrēgoroi (‘yr), and the giants that came out of the women. [ ].Published Sb.P.A.W., 1934, p. 29, (D) ''Middle-Persian script'' [3] (Fragment L) Enoch, the apostle, [ ] [gave] a message to [the demons and their] children: To you [ ] not peace. [The judgment on you is] that you shall be bound for the sins you have committed. You shall see the destruction of your children. [ ] ruling for a hundred and twenty [years] [ ]. [ ] wild ass, ibex [ ] ram, goat [ ] gazelle, [ ] oryx, of each two hundred, a pair [ ] the other wild beasts, birds, and animals and their wine [shall be] six thousand jugs [ ] irritation [ ] of water [ ] and their oil shall be [ ]. '''The Righteous''' 400,000 Righteous [ ] the years of Enoch [ ].Man. Homil., ed. Polotsky, 68.18-19, (R) ''Coptic script'' [1] (''Fragment I'') [ ] many [ ] were killed, four hundred thousand RighteousSee text R, and Q (where 4,000 instead of 400,000); Manich. Psalm-book, ed. Allberry, 142.7-9, (Text Q) ''Coptic script'': The Righteous who were burnt in the fire, they endured. This multitude that were wiped out, four thousand [ ]. [ ] with fire, naphtha, and brimstone [ ]. And the angels veiled overor ''covered'', or ''protected'', or ''moved out of sight,'' Enoch. ''Electae et auditrices'' [ ] and ravished them. They chose beautiful [women], and demanded [ ] them in marriage. Sordid [ ] all [ ] carried off [ ] severally they were subjected to tasks and services. And they [ ] from each city [ ] were ordered to serve the [ ]. The Mesenians [were directed] to prepare, the Khūzians to sweep [and] water, the Persians to [ ]. ''T ii D ii 164, (F) Middle-Persian'' [2] (Col. A) [ ] poverty [ ] [those who] harassed the happiness of the Righteous, on that account they shall fall into eternal ruin and distress, into that Fire, the mother of all conflagrations and the foundation of all ruined tyrants. And when these sinful misbegotten sons of ruin in those crevices [ ]. [3] (Col. B) [ ] you have not been better. In error you thought you would this false power eternally. You [ ] all this iniquity [ ]. [4] (Col. C) [ ] you that call to us with the voice of falsehood. Neither did we reveal ourselves on your account, so that you could see us, nor thus [ ] ourselves through the praise and greatness [ ]. [5] (Col. D) [ ] sinners [ ] is visible, where out of this fire your soul will be prepared (for the transfer) to eternal ruin. And as for you, sinful misbegotten sons of the Wrathful Self, confounders of the true words of that Holy One, disturbers of the actions of Good Deed, aggressors upon Piety, [ ]. [6] (Col. E) [ ] and on brilliant wings they shall fly and soar further outside and above that Fire, and shall gaze into its depth and height. And those Righteous that will stand around it, outside and above, they themselves shall have power over that Great Fire, and over everything in it [ ]. [7] (Col. F) [ ] they are purer and stronger [than the] Great Fire of Ruin that sets the worlds ablaze. They shall stand around it, outside and above, and splendour shall shine over them. Further outside and above it they shall fly after those souls that may try to escape from the Fire. [ ].T ii D ii 164, (Fragment F) ''Middle-Persian'' '''The Gregori''' [1] Now attend and behold how the Great King of Honour who is ἔννοια, is in the third heaven. He is [ ] with the wrath [ ] and a rebellion [ ], when malice and wrath arose in his camp, namely the Egrēgoroi of Heaven who in his watch-district (rebelled and) descended to the earth. They did all deeds of malice. They revealed the arts in the world, and the mysteries of heaven to the men. Rebellion and ruin came about on the earth [ ]. Kephalaia, 92.24-31 (M) ''Coptic script'' [2] On account of the malice and rebellion that had arisen in the watch-post of the Great King of Honour, namely the Egrēgoroi who from the heavens had descended to the earth,—on their account the four angels received their orders: they bound the Egrēgoroi with eternal fetters in the prison of the Dark(?), their sons were destroyed upon the earth. Kephalaia, 93.23-28 (P) ''Coptic script'' [3] Before the Egrēgoroi rebelled and descended from heaven, a prison had been built for them in the depth of the earth beneath the mountains. Before the sons of the giants were born who knew not Righteousness and Piety among themselves, thirty-six towns had been prepared and erected, so that the sons of the giants should live in them, they that come to beget [ ] who live a thousand years.Kephalaia, 117.1-9, (S) ''Coptic script'' [4] Earthquake and malice happened in the watchpost of the Great King of Honour, namely the Egrēgoroi who arose at the time when they were [ ] and there descended those who were sent to confound them. Kephalaia, 171.16-19 (L) ''Coptic script'' '''Chapter 2''' '''The sons of Virogdad''' [1] (M 35, lines 21-36) And the story about the Great Fire: like unto (the way in which) the Fire, with powerful wrath, swallows this world and enjoys it; like unto (the way in which) this fire that is in the body, swallows the exterior fire that is (lit. comes) in fruit and food, and enjoys it. Again, like unto (the story in which) two brothers who found a treasure, and a pursuer lacerated each other, and they died; like unto (the fight in which) [[Sahm|Ohya]] , [[Lewyatin|Lewyātīn]] ([[Leviathan]] ), and [[Raphael]] lacerated each other, and they vanished; like unto (the story in which) a lion cub, a calf in a wood (or ''on a meadow''), and a fox lacerated each other, [and they vanished, or: died]. Thus [the Great Fire swallows, etc.] both of the fires [ ].M 35, lines 21-36, (N) ''Parthian script''. Fragment of a treatise entitled ’rdhng wyfr’s = Commentary on (Mani's opus) Ārdahang.M 740. Another copy of this text. [2] (Man., iii, 23) [ ] for the closed door of the sun will open, the sun's light and heat will descend and set your wings alight. You will burn and die," said he. Having heard these words, I beat my wings and quickly flew down from the air. I looked back: Dawn had [ ], with the light of the sun it had come to rise over the [[Kögmän mountains]]. And again a voice came from above. Bringing the command of Enoch, the apostle, it said: "I call you, [[Virogdad|Virōgdād]], [ ] I know [ ] his direction [ ]. Now quickly [ ] people [ ] also [ ].LeCoq, Türk. Man., iii, 23. Bang, Muséon, xliv, 13-17, (B) ''Uygur script'' [3] (T ii S 20) [ ] and what they had seen in the heavens among the gods, and also what they had seen in hell, their native land, and furthermore what they had seen on earth,—all that they began to teach ([[hendiadys]] ) to the men. To [[Sahmizad|Šahmīzād]] two sons were borne by [ ]. One of them he named "Ohya"; in [http://en.wikipedia.org/wiki/Sogdian_language Sogdian] he is called "[[Sahm|Sāhm]] , the giant". And again a second son [was born] to him. He named him "[[Ahya]] "; its Sogdian (equivalent) is "[[Pat-Sahm|Pāt-Sāhm]] ". As for the remaining giants, they were born to the other demons and [[Yakṣas]] . (Colophon) Completed: (the chapter on) "The Coming of the two hundred Demons".T ii S 20. Sogdian script.9 Two folios. Contents similar to the "Kephalaia". Only about a quarter (I R i-17) publ. here. The following chapter has as headline: ’’γšt š’nš’y cnn ’β[c’n]pδ[yh w]prs = Here begins: Šanšai's question the world. Init. rty tym ZK š’nš’[y] [cnn] m’rm’ny rwγšny pr’yš[t’kw w’nkw ’]prs’ ’yn’k ’βc’npδ ZY kw ZKh mrtγmyt (’skw’nt) oo ckn’c pyδ’r ’’zy mrch ’zγyr’nt = And again Šanšai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (saṃsāra, Chin. shêng-szŭ) T ii S 20. (H) ''Sogdian script'' [4] (Fragment K) [ ] father [ ] nuptials [ ] until the completion of his [ ] in fighting [ ] and in the nest [ ]. Ohya and Ahya [ ] he said to his brother: "get up and [ ] we will take what our father has ordered us to. The pledge we have given [ ] battle." And the giants [ ] together [ ], "[Not the] [ ] of the lion, but the [ ] on his [ ]. [Not the] [ ] of the rainbow, but the bow [ ] firm. Not the sharpness of the blade, [but] the strength of the ox [ ]. Not the [ ] [of the] eagle, but his wings. Not the [ ] gold, but the brass that hammers it. Not the proud [ruler], but the diadem on his [head. Not] the splendid cypress, but the [ ] of the mountain [ ]. [5] (''Fragment'' J) [ ] Virōgdād [ ] [[Hobabis|Hōbābīš]] robbed [[Ahr]] [ ] of -[[naxtag]] , his wife. Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other. Sām [ ] before the sun, one hand in the air, the other [ ] whatever he obtained, to his brother [ ] imprisoned [ ] over [[Taxtag]]. To the angels [ ] from heaven. [ ] Taxtag threw (or: was thrown) into the water. Finally [ ] in his sleep Taxtag saw three signs, [one portending], one woe and flight, and one [ ] annihilation. [6] (''Frag.'' J) [[Nariman|Narīmān]] saw a garden full of trees in rows. Two hundred [ ] came out, the trees [ ]. [7] (Fragment G) [ ]. Not he that engages in quarrels, but he that is true in his speech. Not the evil fruit [ ], but the poison in it. [Not they that] are placed [ ] in the skies but the God [of all] worlds. Not the servant is proud, but [the lord] that is above him. Not one that is sent [ ], but the man that sent him". Thereupon Narīmān [ ] said [ ]. And (in) another place I saw those that were weeping for the ruin that had befallen them, and whose cries and laments rose up to heaven. And also I saw another place [where there were] tyrants and rulers [ ] in great number, who had lived in sin and evil deeds, [ ]. [8] (M 500n) [ ] manliness, in powerful tyranny, he (or ''you'') shall not die". The giant Sāhm and his brother will live eternally. For in the whole world in power and strength, and in [ ] [they have no equal].M 500 n (I) ''Sogdian script'' [9] (M 648) [ ] do not be afraid, for [ ] Sāhm, the giant, will want to [kill] you, but I shall not let him [ ]. I myself shall damage [ ]. Thereupon [[Mahawai|Māhawai]], the g[iant], [ ] was satisfied [ ]. I shall see. Thereupon now Sāhm, the giant was [very] angry, and laid hands on Māhawai, the giant, with the intention: I shall [ ] and kill [you]. Then [ ] the other g[iants [ ].M 648 (C) ''Sogdian script'' [10] (''Fragment'' C) [ ] hard [ ] arrow [ ] bow, Sām said: "Blessed be [ ] had [he] seen this, he would not have died." Then Shahmīzād said to Sām, his [son]: "All that Māhawai [ ], is spoiled." Thereupon he said to [him], "We are [ ] until [ ] that are in [ ] the fiery hell [ ]. As my father, Virōgdād, was [ ]." Shahmīzād said: "It is true what he says. He says one of thousands. For one of thousands [ ]". Sām thereupon began [ ] Māhawai, too, in many places [ ] until to that place he might escape [ ]. [11] (Man., iii, 23) [ ] fire was going to come out. And [I saw] that the sun was at the point of rising, and that [his ?] centre (orḍu) without increasing [[ašïlmatïn]] above was going to start rolling. Then came a voice from the air above. Calling me, it spoke thus: "Oh son of Virōgdād, your affairs are lamentable. More than this you shall [not] see. Do not die now prematurely, but turn quickly back from here." And again, besides this (voice), I heard the voice of Enoch, the apostle, from the south, without, however, seeing him at all. Speaking my name very lovingly, he called. [ ]. '''Chapter 3''' '''The Hearer''' [1] (''Fragment'' H) [ ] evil-intentioned [ ] from where [ ] he came. The Misguided recognize the five elements, [the five kinds of] trees, the five (kinds of) animals. [2] (''Frag.'' H) ''On the Hearers''. [ ] we receive [ ] from Mani, the Lord, [ ] the Five Commandments [ ] the Three Seals [ ] living [ ] profession [ ] and wisdom [ ] moon. Rest from the poweror ''deceit''[ ] own. And keep measured the mixture [ ] trees and wells, in two [ ] water, and fruit, milk, [ ] he should not offend his brother. The wise [Hearer] who like unto juniper [leaves] [ ]. [3] (''Fragment'' E) ''On the Five Elements''. [ ] slaying [ ] righteous [ ] good deeds [ ] elements. The crown, the diadem, [the garland, and] the garment (of Light). ''The seven demons''. Like a blacksmith [who] bindsor ''shuts'', ''fastens'' and looses,or ''opens'', ''detaches'' [ ] who from the seeds of [ ] and serves the king [ ] offends [ ] when weeping [ ] with mercy [ ] hand [ ] the Pious gave [ ] presents. Some buried the idols. The Jews did good and evil. Some make their god half demon, half god [ ] killing [ ] the seven demons [ ] eye [ ]. [4] (''Fragment'' B) [ ] various colours that by [ ] and bile. If [ ] from the five elements. As if (it were) a means not to die, they fill themselves with food and drink. Their garment is [ ] this corpse [ ] and not firm [ ]. Its ground is not firm [ ]. Like [ ] imprisoned [in this corpse], in bones, nerves, [flesh], veins, and skin, and entered herself [ ] Āz into it. Then [man] cries out, over [ ] sun and moon, the Just God's two flames [ ] over the elements, the trees and the animals. But God [Zrwān], in each epoch, sends apostles: Šītīl, Zarathushtra, Buddha, Christ, [ ]. [5] (''Fragment'' F) [ ] much profit. Like a farmer [ ] who sows seed [ ]. The Hearer who [ ] knowledge, is like unto a man that threw (the dish called) frōšag [ ] [into] milk. It became hard, [ ]. The part that ruin [ ] at first heavy. Like [ ] first [ ] is honoured [ ] might shine [ ] six days. The Hearer who gives alms (to the Elect), is like unto a poor man that presents his daughter to the king; he reaches (a position of) great honour. In the body of the Elect the (food given to to him as) alms is purified in the same manner as a [ ] that by fire and wind [ ] beautiful clothes on a clean body [ ]. [6] (''Fragment'' A) [ ] witness [ ] fruit [ ] tree [ ] like firewood [ ] like a grain [ ] radiance. The Hearer in [the world], (and) the alms within the Church, are like unto a ship [on the sea] [ ] the towing-line (is) in the hand of [the tower] on shore, the sailor is [on board the ship]. The sea is the world, the ship is [ ] alms, the tower is the [ ], the towing-line is the Wisdom. The Hearer [ ] is like unto the branch of a fruitless [tree] [ ] fruitless [ ] and the Hearers [ ] fruit that [ ] pious deeds. [The Elect], the Hearer, and Vahman, are like unto three brothers to whom some [possessions] were left by their father: a piece of land, [ ] seed. They became partners [ ] they reap [ ]. [7] (''Fragment'' D) [ ] an image of the king, cast of gold [ ] the king gave presents. The Hearer that copies a book, is like unto a sick man that gave his [ ] to a [ ] man. The Hearer that gives [his] daughter to the church, is like [ ] pledge, who [ ] gave his son to [ ] learn [ ]. Again, the Hearer [ ] is purified. To [ ] the soul from the Church, is like unto the wife of the soldieror ''Roman'' who [ ] infantrist, one shoe [ ] who, however, with a denarius [ ] was. The wind tore out one [ ] he was abashed [ ] from the ground [ ]. [8] (''Fragment'' M) [ ] The Hearer that makes one [ ], is like unto [a compassionate mother] who had seven sons [ ] the enemy [killed] all [ ]. The Hearer that [ ] piety [ ] a well. One [on the shore of] the sea, one in the boat. [He that is on] shore, tows him that is [in the boat]. He that is in the boat [ ] sea. Upwards to [ ] like a pearl [ ] diadem [ ]. [9] (''Fragment'' M 911) [ ] Church. Like unto a man that [ ] fruit and flowers [ ] then they praise [ ] fruitful tree [ ]. [Like unto a man] that bought a piece of land. [On that] piece of land [there was] a well, [and in that well a bag] full of drachmas [ ] the king was filled with wonder [ ] share [ ] pledge [ ]. [10] (''Fragment'' N) [ ] numerous [ ] Hearer. At [ ] like unto a garment [ ] like [ ] to the master [ ] like [ ] and a blacksmith. The goldsmith [ ] to honour, the blacksmith [ ]. APPENDIX '''King Vistasp''' [1] [ ]. A peaceful sovereign [was] King Vištāsp, in Aryān-Waižan;ZDMG., 90, p. 5, ''wyjn'' seemed to be, viz. Vēžan. The appearance of Bēžan in connection with Vištāspa is incomprehensible. W. B. Henning restores [’ry’]n-wyjn, see G 26 (p.74) Wahman and Zarēl [ ]. The sovereign's queen, Khudōs,cf. ''kwdws apud'', Theodore bar Kōnay. received the Faith, the prince [ ]. They have secured (a place in) the (heavenly) hall, and quietude for ever and ever [ ].T ii D 58. From the end ( [ ] r š t) of a hymn. (U) ''Parthian script'' [2] [ ] three thousand two hundred and eighty-[ ]Presumably the number of years supposed to have passed from the time of Enoch to the beginning of the reign of Vištāsp. The date for Enoch was probably calculated with the help of the Jewish world-era, or the mundane era of Alexandria (beginning 5493 B.C.), or by counting backwards from the Deluge. Taking 3237 B.C. (but 3251 B.C. according to the Coptic chronology) as the date of the Deluge (see S. H. Taqizadeh, BSOS., X, 122, under c), and adding 669 ( = from Enoch's death to the Deluge according to the Hebrew Genesis), and subtracting the number in our fragment, 3,28[8 ?], from 3,237 + 669 = 3,906, the resulting date, 618 B.C., agrees perfectly with the traditional Zoroastrian date for the beginning of Vištāsp's reign (258 + 30 years before Alexander's conquest of Persia, 330 B.C.; cf. Taqizadeh, ibid., 127 sq.). From this one may infer that the famous date for Zoroaster: "258 years before Alexander" was known to Mani (Nyberg, Rel. Alt. Iran, 32 sqq., thinks it was invented towards the beginning of the fifth century). the beginning of King Vištāsp.The name is possibly to be restored in ''Türk''. Man., iii, p. 39, No. 22, R 5, where wy.t’δlp was read by LeCoq. [ ] in the palace he flamed forth (or ''in the brilliant palace''). And at night [ ], then to the broken gate [ ] men [ ] physicians, merchants, farmers, [ ] at sea. [ ] armoured he came out [ ].291a, (T) ''Parthian script'' '''Age of Yima''' '''M 692, (V) ''Sogdian script'' ''' [1] [ ] the House of the Gods, eternal joy, and good [ ]. For so it is said: at that time [ ] Yima was [ ] in the world. And at the time of the new moon [ ] the blessed denizens of the world [ ] all assembled [ ].M 692 (V) ''Sogdian script'' [2] [ ] they offered five garlands in homage. And Yima accepted those garlands [ ]. And those [ ] that [ ] and great kingship [ ] was his. [ ]. And acclamations. šyrn’m is a karmadhāraya, = acclamation(s), cheering, cf. e.g. Rustam frg. (P 13, 5) prw RBkw šyrn’m "with loud cheers"; it should not be confused with the bahuvrīhi šyrn’m’k "well-reputed, famous" (e.g. Reichelt, ii, 68, 9; šyrn’m’y, ibid., 61, 2, cf. BBB., 91, on a 11). But šyrn’m is also "(good) fame", see e.g. V.J., 156, 168, 1139. And from that pious [ ] he placed the garlands on his head [ ] the denizens of the world [ ]. Sources * ''Bulletin of the School of Oriental and African Studies'', University of London, Vol. XI, Part 1, 1943, pp. 52-74 * Al-Ghaḍanfar (Abū Isḥāq Ibr. b. Muḥ. al-Tibrīzī, middle of thirteenth century), in Sachau's edition of Beruni's Āthār al-bāqiyah, Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is filled with stories about (antediluvian) giants, amongst whom Sām and Narīmān. * St. Wikander, Vayu, i [1941], 166, * ZDMG, 1936, p. 4, References